Breath of Life

Disclaimer:
The opinions expressed are my personal views, which I offer to you as beliefs that are true, but I know for a fact, which is not in dispute, my beliefs, just like yours, may fall short of the truth.

Introduction

Only four verses in the Bible use the exact phrase ‘breath of life’, but this phrase derives from three different Hebrew phrases: twice from ‘ruwach chay’, once from ‘neshamah chay’, and once from ‘neshamah ruwach chay’.

Discover clues in the Old Testament Hebrew that reveal the ‘spiritual’ faculty that distinguishes Man from animals, making it possible for Man to know and fellowship with God. When I say ‘spiritual’, I mean immaterial and not emergent from physical processes.

Before we begin, I encourage you to suspend any preconceptions about the meanings of spirit and soul. It will make the following reading easier to follow.

The Scriptures

Here are the four passages, all from Genesis, which contain the phrase ‘breath of life’. I enclose the Hebrew words in square brackets for your convenience:

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath [neshamah] of life [chay]; and man became a living soul. (Gen.2:7)

And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath [ruwach] of life [chay], from under heaven; and every thing that is in the earth shall die. (Gen.6:17)

They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath [ruwach] of life [chay]. (Gen.7:14-15)

And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: All in whose nostrils was the breath [neshamah ruwach] of life [chay], of all that was in the dry land, died. (Gen.7:21-22)

Notice, the ‘breath of life’ refers to Man or animals depending on the Hebrew phrase from which it derives.

In Genesis 2:7, ‘neshamah chay’ refers explicitly to Man.

In Genesis 6:17, ‘ruwach chay’ refers implicitly to both Man and animals.

In Genesis 7:14-15, ‘ruwach chay’ refers explicitly to both Man and animals.

In Genesis 7:21-22, ‘neshamah ruwach chay’ refers explicitly to both Man and animals.

From the four passages in Genesis, we learned that ‘ruwach chay’ and ‘neshamah ruwach chay’ refer to Man and animals. However, ‘neshamah chay’ only refers to Man.

To investigate any significance, let’s first translate each of the Hebrew words: neshamah, ruwach, and chay.

Defining Neshamah, Ruwach, & Chay

Chay [H2416] is translated live, life, beast, alive, creature, etc.

Ruwach [H7307] is translated spirit, wind, breath, mind, blast, vain, air, anger, cool, courage, etc.

Neshamah [H5397] is translated breath, blast, spirit, inspiration, or soul.

The translations of ruwach and neshamah are very similar, describing some ‘spiritual’ meaning. However, nothing in their individual translations suggest a clear distinction between them.

Let’s move beyond the individual words and investigate their relationship to other words.

Uses of Neshamah & Ruwach

How are neshamah and ruwach used in the Bible?

Of the 24 times neshamah is used in the Bible, 23 times it refers exclusively to God (6x) or Man (17x). Only once does neshamah appear in the context involving animals; and in that case, it appears as ‘neshamah ruwach chay’ (Genesis 7:21-22). However, Man is also mentioned in that same passage. To remain consistent, the word neshamah should refer to Man; and ruwach should refer to either Man or animals, as shown in Genesis 6:17 and Genesis 7:14-15.

Of the 378 times ruwach is used in the Bible, 368 times it refers to God, Man, or the wind; six times it refers to architectural elements of the temple; only four times does it refer to animals: three times as ‘ruwach chay’ (ie ‘breath of life’) and once as ruwach (ie spirit, Ecc.3:21), which we will cover shortly.

When taking context into account, neshamah refers to God or Man; and ruwach refers to God, Man, or animals.

Now recall that God breathed ‘ruwach chay’ into Man and animals; while He breathed ‘neshamah chay’ into Man.

Given that neshamah and ruwach are used differently, what can we say about the significance of the Hebrew phrase ‘neshamah ruwach chay’, repeated here for convenience?

And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: All in whose nostrils was the breath [neshamah ruwach] of life [chay], of all that was in the dry land, died. (Gen.7:21-22)

Because neshamah is concatenated with ruwach in the phrase ‘neshamah ruwach chay’, the most logical interpretation is as follows: Man is the only ruwach creature possessing neshamah. In other words, the Hebrew phrase ‘neshamah ruwach chay’ suggests that Man possesses ruwach (like animals) but also possesses neshamah (like God).

If the writer (ie Moses) intended only to emphasize the commonality of Man and animals, he would have used ‘ruwach chay’; and if he used ‘neshamah chay’, it would be the only place in the Old Testament where neshamah refers to animals.

Based on this evidence, we can conclude the following about all creatures created by the ‘breath of life’: 1) both Man and animals receive the ‘ruwach chay’; 2) the animals only receive the ‘ruwach chay’ and never the ‘neshamah chay’; and 3) Man is the only creature described as having received both the ‘ruwach chay’ and ‘neshamah chay’.

This distinction between ‘ruwach chay’ and ‘neshamah chay’ hints that Man shares certain ‘spiritual’ faculties with animals, and he shares other ‘spiritual’ faculties with God.

This interpretation is not only consistent with other Scriptures, but it also accords with the relevant science, as we shall argue in the following sections.

Now let’s examine the relationship between the ruwach and what the Bible calls ‘living creatures’.

Ruwach Chay & Nephesh Creatures

Let’s introduce another Hebrew word, nephesh, not to be confused with neshamah.

Nephesh [H5315] is translated soul, life, person, mind, heart, creature, body, etc.

Nephesh is the Hebrew word for a living creature that breathes: including fish, amphibians, reptiles, mammals, birds, and even Man. Nephesh creatures are often called living souls, or simply souls.

Consider the following passages that, when taken together, describe the quickening power of the ‘ruwach chay’ to animate nephesh creatures:

And God created great whales, and every living [chay] creature [nephesh] that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. (Gen.1:21)

And God said, Let the earth bring forth the living [chay] creature [nephesh] after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. (Gen.1:24)

They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath [ruwach] of life [chay]. (Gen.7:14-15)

Thus saith the Lord GOD unto these bones; Behold, I will cause breath [ruwach] to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath [ruwach] in you, and ye shall live; and ye shall know that I am the LORD. (Eze.37:5-6)

In whose hand is the soul [nephesh] of every living thing [chay], and the breath [ruwach] of all mankind. (Job.12:10)

These Scriptures suggest that the ‘ruwach chay’ flows from God to create a special form of life called a nephesh creature.

Note:
Ezekiel’s description of the creation of Man is actually a metaphor representing the covenant people of Israel. This is explained in Addendum: Dry Bones Prophecy.

Now it’s time to elucidate the ‘spiritual’ function of the ruwach.

Ruwach & Consciousness

God animated all nephesh creatures with the ‘ruwach chay’, which endowed them with a ‘spiritual’ ruwach.

What precisely does the ruwach do?

Notice how the nephesh creatures of land, air, and sea react to the new reality of the post-flood world:

And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. (Gen.9:1)

And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. (Gen.9:2)

Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. (Gen.9:3)

Because Man started to hunt and kill them for food, nephesh creatures learned to fear Man. Fear implies a conscious awareness that distinguishes self from the external environment; so the nephesh animals were conscious creatures.

Consider these expressions of the ruwach in Man:

And it came to pass in the morning that his spirit [ruwach] was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. (Gen.41:8)

Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit [ruwach] of Cyrus king of Persia, (Ezr.1:1)

A talebearer revealeth secrets: but he that is of a faithful spirit [ruwach] concealeth the matter. (Pro.11:13)

Better is the end of a thing than the beginning thereof: and the patient in spirit [ruwach] is better than the proud in spirit [ruwach]. (Ecc.7:8)

In those verses, ruwach, translated as spirit, manifests a specific ‘state of mind’. In particular, the ruwach is troubled, stirred up, faithful, patient, or proud: all ‘states of mind’ implying an awareness of one’s self in relation to the environment. These manifestations of ruwach are equivalent to the psychological states of conscious creatures.

If true, the ‘ruwach chay’ of God creates consciousness in any creature receiving the ‘breath of life’; that is, nephesh creatures are conscious by virtue of the ruwach. It is widely accepted that Man possesses consciousness, but mainstream science recognizes that higher animals possess consciousness, too.

Our own pets manifest an awareness that distinguishes themselves from the environment. Consider these examples: the dog is troubled that he lost his bone; the dog is stirred up by the cat sneaking through the backyard; the dog proved her faithfulness by walking 100 miles to get back home; the dog sits patiently waiting to go for a walk; finally, the little dog, proud in spirit (and foolish, too), charges upon the larger dog. In all these cases, possessing consciousness makes a creature capable of interacting with its surroundings in a manner that eludes physical explanation.

We have shown that biblical manifestations of the ruwach agree with scientific descriptions of consciousness. Therefore, it is reasonable to postulate that the ‘ruwach chay’ imparts conscious awareness of the material world to nephesh creatures, including Man.

At this point, let’s address a common understanding that the ruwach is the spirit, and the spirit produces consciousness of the material world.

Ruwach as Spirit?

Let’s hear from the wisdom of Solomon.

I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath [ruwach]; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. (Ecc.3:18-20)

Who knoweth the spirit [ruwach] of man that goeth upward, and the spirit [ruwach] of the beast that goeth downward to the earth? (Ecc.3:21)

Then shall the dust return to the earth as it was: and the spirit [ruwach] shall return unto God who gave it. (Ecc.12:7)

Solomon seems to suggest that there is no difference between Man and other nephesh creatures: he observes that all material bodies return to dust; but he questions whether the ruwach of Man and beasts have different fates, though he indicates that the ruwach returns to God who gave it. Hmm.

However, Solomon clearly describes Man and other nephesh creatures as possessing material bodies and ruwachs; but from Solomon alone, we cannot infer the precise nature of the ruwach.

Many believe that the ruwach is the spirit, which is that ‘spiritual’ entity that knows and fellowships with God.l

Is that correct?

Consider this argument:

1- The spirit engenders knowledge of God.
2- Animals possess ruwach,
3- But Animals cannot not know God.
4- Ergo, ruwach cannot be the spirit.

It is true that the phrase ‘Holy Spirit’ derives from ruwach, but that does not imply that all nephesh creatures know God. At this point, we can only assert that the ruwach manifests consciousness of the material world, like the Holy Spirit does.

If not the spirit, then what is the ruwach; and what is the spirit?

To answer those question, let’s begin by introducing the ‘image of God’.

Image of God

The exact phrase ‘image of God’ occurs only three times in the Bible: two times in the Old Testament and one time in the New Testament, though a few variations exist in the New Testament, for example ‘image of the invisible God’ (Col.1:15).

So God created man in his own image [tselem], in the image [tselem] of God created he him; male and female created he them. (Gen.1:27)

Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image [tselem] of God made he man. (Gen.9:6)

In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image [eikon] of God, should shine unto them. (2Co.4:4)

And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image [eikon] of his Son, that he might be the firstborn among many brethren. (Rom.8:28-29)

In Hebrew, ‘image’ is Tselem [H6754], translated image.

In Greek, ‘image’ is Eikon [G1504], translated image.

In the Old Testament, ‘image of God’ refers only to Man. In Genesis 1:27, God created Man (male and female) in the ‘image of God’. The consequence of this special status for Man becomes clear in Genesis 9:6, where the taking of human life is declared a capital offense, deserving of death.

In the New Testament, ‘image of God’ (or a variant thereof) refers only to Jesus Christ. In 2 Corinthians 4:4, Jesus Christ, the only begotten Son of God, is identified as the ‘image of God’. In Romans 8:28-29, those that love God are predestined to become ‘conformed’ to the ‘image of his Son’, Jesus Christ.

Whether in the Old or New Testament, the ‘image of God’ refers exclusively to Man or Jesus Christ and never to animals.

What is so special about the one to whom the ‘image of God’ refers?

To answer that question, we can now begin our examination of the Hebrew phrase ‘neshamah chay’.

Image of God & Neshamah Chay

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath [neshamah] of life [chay]; and man became a living soul [nephesh]. (Gen.2:7)

So God created man in his own image [tselem], in the image [tselem] of God created he him; male and female created he them. (Gen.1:27)

Although they come from different chapters, those verses describe the same event: God forms Adam from the dust of the ground, breathes into him the ‘neshamah chay’, and Adam becomes a nephesh creature, made in the ‘image of God’.

We have already learned that God imbues every nephesh creature with the ‘ruwach chay’, but the very place in the Bible where God creates Man, there is no mention of ‘ruwach chay’. Instead, Man receives the ‘neshamah chay’, by which Man is made into the ‘image of God’.

Let’s summarize what we know: 1) all nephesh creatures were made conscious beings by the ‘ruwach chay’; 2) Man was made into the ‘image of God’ by the ‘neshamah chay’; and 3) Man possesses both a ruwach and a neshamah, the latter reflecting the ‘image of God’.

If the ruwach produces consciousness of the material world, what does the neshamah produce?

God & Moral Authority

Since only God and Man possess a neshamah, then by learning how it functions in God, we may learn its function in Man.

The LORD thundered from heaven, and the most High uttered his voice. And he sent out arrows, and scattered them; lightning, and discomfited them. And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast [neshamah] of the breath [ruwach] of his nostrils. (2Sa.22:14-16)

Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. By the blast [neshamah] of God they perish, and by the breath [ruwach] of his nostrils are they consumed. (Job.4:7-9)

By the breath [neshamah] of God frost is given: and the breadth of the waters is straitened. Also by watering he wearieth the thick cloud: he scattereth his bright cloud: And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth. (Job.37:10-12)

In each of those passages, God proves His moral authority by exercising His power by the neshamah and ruwach.

In the first passage, David praises the moral authority of the Lord who ‘delivered him out of the hand of all his enemies’ (2Sa.22:1). Notice the rebuke of God billowed forth from the ‘blast [neshamah] of the breath [ruwach] of His nostrils’. Here we see neshamah and ruwach working together, but the neshamah seems to occupy the superior position of power.

In the second passage, Eliphaz proclaims that those who plow iniquity, and sow wickedness shall perish ‘By the blast [neshamah] of God’ and shall be consumed ‘by the breath [ruwach] of His nostrils’. In this case the Bible alludes to two forms of death, one at the command of the neshamah and the other at the command of the ruwach. Does unregenerated Man experience two forms of death? If you’re a Christian, you already know the answer (Rev.21:8).

Finally, in the last passage, Elihu describes the mighty breath [neshamah] of God that agitates a powerful storm to demonstrate His moral authority over Man.

To summarize, the Almighty Creator is a righteous God who, by the power of His neshamah and ruwach, proves His moral authority over all Creation. If Man was made in the ‘image of God’, by the ‘neshamah chay’ of God, one might hypothesize that Man also possesses moral authority.

What do the Scriptures say?

Man & Moral Authority

The following verses establish Man’s moral authority, which God has delegated to them.

So God created man in his own image [tselem], in the image [tselem] of God created he him; male and female created he them. (Gen.1:27)

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue [kabash] it: and have dominion [radah] over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Gen.1:28)

After making Man in the ‘image of God’, God told them to subdue [kabash] the earth and to have dominion [radah] over all animals.

In Hebrew, ‘to subdue’ is Kabash [H3533], translated to subdue, bring into subjection, bring into bondage, or keep under.

In Hebrew, ‘to have dominion’ is Radah [H7287], translated to rule, have dominion, take, prevaileth, or reign.

To subdue the earth means to use its resources for one’s needs. Exercising dominion over the animals means to rule them. To subdue and have dominion implies a moral authority to do so. How one chooses to exercise that moral authority is another matter. These broad definitions allow anything from responsible stewardship to ravenous exploitation.

Do the Scriptures qualify what the Lord expects from Man’s moral authority?

What does God say about Man’s stewardship of the land?

And the LORD God took the man, and put him into the garden of Eden to dress [abad] it and to keep [shamar] it. (Gen.2:15)

Consider the verbs ‘to dress’ and ‘to keep’.

In Hebrew, ‘to dress’ is Abad [H5647], translated to serve, to do, to till, to work, to worship, to dress, to labor, etc.

In Hebrew, ‘to keep’ is Shamar [H8104], translated ‘to keep, to observe, to heed, to preserve, etc.

In other words, by dressing and keeping the garden, Man was expected to work in service to God in an ecologically sustainable manner.

What about Man’s care for animals?

A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. (Pro.12:10)

The righteous is commended for the humane treatment of his beast, while any cruel treatment is condemned.

And finally, what about Man’s treatment of other men?

He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. (Pro.14:31)

Man’s dominion does not extend to fellow human beings; nonetheless, it honors God to show mercy to the poor, but one who oppresses the poor reproaches God.

The Bible suggests that the ‘neshamah chay’ imparts to Man the ‘image of God’, which endows moral authority to Man, whom God delegated to represent Him on Earth.

However, Man’s moral authority is not absolute, for Man remains accountable to God.

Man & Moral Accountability

The following verses establish Man’s moral accountability to God.

Cease ye from man, whose breath [neshamah] is in his nostrils: for wherein is he to be accounted of? (Isa.2:22)

For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath [neshamah] of the LORD, like a stream of brimstone, doth kindle it. (Isa.30:33)

Whoso sheddeth man’s blood, by man shall his blood be shed: for in the ‘image of God’ made he man. (Gen.9:6)

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Rev.11:18)

But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Rev.21:8)

In the first two verses, the neshamah of the Lord makes accounting of Man’s choices and kindles judgment like a stream of brimstone. (Isa.2:22; Isa.30:33)

In Genesis 9:6, the Lord alludes to both the authority and accountability of Man. First, God places the highest value on those made in the ‘image of God’, and 2) He imposes the death penalty for those who kill another man.

Finally, the verses of Revelation describe a future event when the nations are angry at the wrath of God, who judges them for destroying the earth and for practicing unbelief.

Being made in the ‘image of God’ by the ‘neshamah chay’ is a solemn responsibility: though delegating moral authority to Man, God holds them accountable for the choices they make.

Therefore, Man’s moral accountability derives from the ‘image of God’, which Man received by the ‘neshamah chay’.

Now consider the following question.

Which ‘spiritual’ faculty do we commonly associate with making moral decisions?

Neshamah & Conscience

Here’s what the Bible says:

But there is a spirit [ruwach] in man: and the inspiration [neshamah] of the Almighty giveth them understanding. (Job 32:8)

Because that which may be known of God is manifest in them; for God hath shewed it unto them. (Rom.1:19)

The spirit [neshamah] of man is the candle of the LORD, searching all the inward parts of the belly. (Pro.20:27)

Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it. (Isa.1:18-20)

(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) (Rom.2:13-15)

Let every thing that hath breath [neshamah] praise the LORD. Praise ye the LORD. (Psa.150:6)

From Job 32:8, we learn that through the inspiration of neshamah, God teaches Man understanding. Romans 1:19 says that whatever may be known of God is manifest in Man; for God hath shewed it unto them.

Proverbs 20:27 depicts the neshamah as a candle of God that illuminates Man’s inner self, with the purpose of getting them to ponder the consequences of their thoughts and actions.

Next, in Isaiah 1:18-20, the Lord implores Man to reason with Him and to choose whether to accept or reject His authority.

Then, in Romans 2:13-15, the Apostle Paul makes an important point: it is not the hearers of God’s law that are just before God, but the doers; and the doers are those who obey the witness of their conscience and show the work of the law written on their hearts.

Finally, in Psalm 150:6, it is declared, ‘Let every thing that hath breath [neshamah] praise the Lord’. However, we should reserve worship for one ‘worthy to receive praise’ (Rev.4:11); and this implies the ability to reasonably determine who is worthy.

To summarize, possessing neshamah makes Man capable of receiving truth, knowing truth, resolving truth, choosing truth, and praising God for the truth He bestows. In other words, neshamah entails the ability to know and choose right from wrong.

This ‘spiritual’ faculty of the neshamah is the equivalent of the freewill conscience.

So Man received the ‘neshamah chay’, which imparted unto them the ‘image of God’, which made them moral creatures with a freewill conscience.

Consciousness & Conscience

So far we have argued that the ruwach produces consciousness of the material world and the neshamah produces the freewill conscience, which facilitates the knowing and choosing of right from wrong.

But we have also learned that Man gets their knowledge of truth from God, Himself; so knowing truth is just another way of expressing knowledge of God.

Do you see where this is going?

The ruwach produces consciousness of the material world, and the neshamah produces consciousness of God.

That’s an incredibly simple but powerful statement!

Ponder it for few moments.

Now, let’s show how the ruwach and neshamah work together to produce moral agency.

Let’s start with some important Bible verses:

Regarding the ‘spiritual’ nature of Man …

All the while my breath [neshamah] is in me, and the spirit [ruwach] of God is in my nostrils; (Job.27:3)

The Spirit [ruwach] of God hath made me, and the breath [neshamah] of the Almighty hath given me life. (Job.33:4)

Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath [neshamah] unto the people upon it, and spirit [ruwach] to them that walk therein: (Isa.42:5)

Regarding God’s command to love …

Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. (Lev.19:18)

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. (Rom.13:8-10)

Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. (1Jo.3:16-18)

Regarding God’s blessings upon the faithful …

For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit [ruwach], to revive the spirit [ruwach] of the humble, and to revive the heart [leb] of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit [ruwach] should fail before me, and the souls [neshamah] which I have made. (Isa.57:15-16)

Regarding God’s cursings upon the unbelieving …

Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Tit.1:15-16)

Regarding God’s judgment …

If [God] set his heart [conscience] upon man, if he gather unto himself his spirit [ruwach] and his breath [neshamah]; All flesh shall perish together, and man shall turn again unto dust. (Job.34:14-15)

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. (Mat.25:34-36)

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. (Mat.25:41-43)

In Hebrew, heart is Leb [H3820], translated heart, mind, understanding, etc.

Leb can be interpreted as inner man or conscience.

So what is a reasonable interpretation of these passages from the Old and New Testaments?

In the beginning, God created Man with a ‘spiritual’ nature: a conscious ruwach and the neshamah conscience. Endowed with these ‘spiritual’ faculties, Man was made capable of recognizing and responding to the moral authority of God. (Job.27:3; Job.33:4; Isa.42:5)

And God commanded Man not to hate but to love one another, and that love should be done according to the truth of conscience and by conscious deeds done for the good of another, Man’s neshamah abiding in truth and their ruwach attending to the needs of others. (Lev.19:18; Rom.13:8-10; 1Jo.3:16-18)

If Man obeys the law of sacrificial love, then the Lord promises to revive the conscious ruwach and neshamah conscience of all those with humble and contrite disposition. (Isaiah 57:15-16)

However, God describes the moral consequences of those who deny the witness of the neshamah conscience: their conscience becomes defiled; and their conscious works, which deny the Lord, become abominable, disobedient, and reprobate. (Tit.1:15-16)

Finally, at the end of Man’s life, the body of flesh returns to the dust, and God gathers unto Himself Man’s conscious ruwach and their neshamah conscience. Then, God holds them morally accountable for the choices they have made. (Job 34:14-15; Mat.25:34-36; Mat.25:41-43)

Therefore, being created in the ‘image of God’ by the inspiration of the ‘neshamah chay’, makes Man a moral agent, possessing both a conscious ruwach and a neshamah conscience. With these two ‘spiritual’ faculties, Man becomes capable of recognizing, responding, and being accountable to the moral authority of God.

It must be this way, for to be legally accountable for one’s choices, one must possess a freewill conscience with which to make moral choices, and one must be consciously aware of the choices one makes.

In summary, the ‘neshamah chay’ inspired consciousness of both the material world and of God. By working together, the ruwach and the neshamah empower moral agency in Man.

We need to answer two more questions: what exactly is the ruwach and neshamah?

Distinguishing Ruwach & Neshamah

Let’s review the Strong’s definitions one more time:

Ruwach [H7307] is translated: spirit, wind, breath, mind, blast, vain, air, anger, cool, courage, etc.

Neshamah [H5397] is translated: breath, blast, spirit, inspiration, or soul.

Recall that the translations of ruwach and neshamah are very similar, describing some ‘spiritual’ faculty. However, nothing in their individual translations suggest a clear distinction between the two words.

We have learned that all nephesh creatures possess a ruwach, which produces consciousness of the material world; and Man, alone, possesses a neshamah, which produces consciousness of God, by virtue of the freewill conscience.

But what precisely is the ruwach, and how is it different from the neshamah?

Most would agree that the ruwach and neshamah refer to either the soul or the spirit, but which goes with which?

Based upon the biblical evidence presented in this commentary, the ruwach refers to the conscious soul of all nephesh creatures; and the neshamah refers to the conscious spirit of Man.

Therefore, the soul of Man and the higher animals provides consciousness of the material world; and the spirit of Man provides consciousness of God.

Conclusion

When God inspired Man with the ‘breath of life’, He imparted unto them a conscious soul and a spirit endowed with a freewill conscience. By possessing a ruwach soul and a neshamah spirit, Man became a moral agent. Other nephesh creatures do not possess a neshamah spirit; so they lack moral agency.

We can also make the following observation: the ‘breath of life’ has three distinct nuanced meanings, depending on the particular Hebrew phrases from which they are translated.

If translated from ‘ruwach chay’, the ‘breath of life’ describes all nephesh creatures, which possess a conscious soul that gives them awareness of the material world.

If translated from ‘neshamah chay’, the ‘breath of life’ describes Man, who possesses a spirit with a freewill conscience, which gives them conscious awareness of God.

If translated from ‘neshamah ruwach chay’, the ‘breath of life’ reveals the biblical basis for asserting that Man is the only nephesh creature with a conscious soul that also possesses a freewill conscience of the spirit.

Therefore, being made in the ‘image of God’ by the ‘neshamah chay’ makes Man a moral agent: delegated moral responsibility, held accountable for moral choices, and conscious of the choices they make.

Question:
What makes Man different from animals?

Answer:
Man has a ruwach soul for conscious awareness of the material world and a neshamah spirit to know and to fellowship with God. Animals only have a ruwach soul for conscious awareness of the material world; they do not possess a neshamah spirit; so they cannot know or fellowship with God.

That concludes this commentary on the ‘breath of life’.

IN THE WORD
Natagan

Addendum: Dry Bones Prophecy

Thus saith the Lord GOD unto these bones; Behold, I will cause breath [ruwach] to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath [ruwach] in you, and ye shall live; and ye shall know [yada] that I am the LORD. (Eze.37:5-6)

At first reading, it may appear that having a conscious ruwach gives Man the capability of knowing God. Let’s consider if there is a better interpretation, one consistent with what we have already learned.

Although a bit complicated in form, this passage essentially describes three consecutive divine acts, each act building upon the previous one. In the first act, God puts together the body of bones, sinews, flesh, and skin. In the second act, God breathes the ‘ruwach chay’ into the fully formed body, saying the words ‘and ye shall live’. In the final act, God concludes by saying the words ‘and ye shall know [yada] that I am the Lord’.

Notice that the first two acts are contained in a single independent clause, and the last act is its own independent clause. Grammatically, this indicates that the first two acts describe a single concept: forming a living body. Only after creating the living body, the third act ensues and ^Man comes to know God.

That verb ‘to know’ in Hebrew is the word Yada [H3045], translated to know, to perceive, to show, to tell, to understand, to acknowledge, to have acquaintance, etc.

The phrase ‘ye shall know [yada] that I am the LORD’ can be interpreted as ‘to know by experience’. In other words, Ezekiel describes that after Man is made alive, God makes Himself known to them.

In summary, this passage describes the formation of a body of flesh, which is made into a living, breathing, conscious being. Then, in the final act, this living, breathing, conscious being is given a freewill conscience. As we have already concluded, to be a moral agent, Man must possess a ruwach soul, which is conscious of the material world, plus a neshamah spirit, which is conscious of God.

Note:
The Dry Bones Prophecy is a metaphor representing the covenant people of Israel.  The prophet Ezekiel spoke the prophecy to the Hebrew captives living in Babylon after King Nebuchadnezzar captured Israel in 597 BC. It foretells a time when the nation of Israel is brought back to life in its ancestral lands, where God will restore fellowship with them. Notwithstanding its application to Israel, it accurately describes the elements (body, soul, and spirit) required for fellowship with God, either by an individual person or a nation of people.

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